Mandailing Land

History of Mandailing

Published by Zafuan Husri

THE HISTORY OF MANDAILING

According to the stories of the people who still live in the midst of society, the origin of the name Mandailing comes from the word Mande Hilang (in the Minangkabau language) means a lost mother.Other versions say that the name comes from the word Mandala Holing , is a government thatexisted since the 12th century.

Mandala government border stretching from Portibi Holing said in Padang Lawas to Pidoli in Panyabungan, Mandailings Godang. In this regard, Mandailing people often mention “holing” pretty significant meaning, as shown in the following expression: “muda tartiop opat na ni paspas naraco holing ni ungkap buntil ni adat ni suat dokdok ni hasalaan nidabu utang dohot baris” (Lubis, 1986 : II, 1) purpose:To judge a person should be based on four conditions. When the four conditions were met then "naraco holing" (a symbol of the Opener consideration) cleaned, seen further customary conditions, measuredweight of the offense, and after that she shall get punishment meted out.Based on literature from the University of North Sumatra publications.

A BRIEF DESCRIPTION OFFAMILY NAMES IN MANDAILING

Mandailings roots can described below:The name of Mandailing has already known for a long time. Until now, some information aboutthe name of Mandailing still appears and becomes a hot debate. There are many arguments about the name and pedigree of Mandailing. According to Dr. Van Dijk (1926:40) said that the Lubu people placed Mandailing for the veryfirst time. Then followed by the Hindu of Himalaya to stay. After not for a long time, the Hindu had to goafter being urged by the Lubu who claimed the land as theirs.After that, Namora Pande Bosi came and then passed down a kings line of upper Mandailing (Mandailing Julu) who have family name Lubis and Si Baroar  who  passed  down the kings of lower Mandailing (Mandailing Godang) who have family name Nasution.Before becoming a king of Mandailing Godang, there had been a Kingdom of Sutan Pulungan in Hutabargot, which then Si Baroar is subjected by the war “ Porang Marugup-ugup” (a very big war and takes a lot of victims). Besides that, there is a kingdom in Padang Garugur that is Sutan Parampuan Kingdom. This Kingdom also subjected by descendent of Si Baroar, Baginda Mangaraja Enda, and thesociety of the kingdom escaped to Daludalu. And the other opinion said that Mandailing came from Mandalay, taking from the name of city in Burma (now Myanmar); and then changed to become Mandailing. Mandailing is a region which is very fertile and suitable for farming and holticulture. it is caused Mandailing becomes very famous and always be a target of kingdoms to get it.In the beginning of the story, the Chines, Arabic and European people landed in Mandailing region through the west coast: Singkuang Port and Natal. The comer, Hasibuan came via Barumun, while Daolay and Dalimunte entred via Angkola of the Northern side, meanwhile, the Minang entered viaSouthern side. And aslo called, Rangkuti entered from western and stayed in Runding.Mandailing tribe which is in the next called Mandailing people are the people who come from Mandailing homeland or hereditaryly come from Mandailing, either the people who stay in Mandailing region or in other regions.

THE SETTLEMENT OF  MANDAILING

The settlement of Mandailing consist of some villages which their locations spread in  Mandailing Julu  and  Mandailing Godang. At the beginning, those villages were huta called desa. The pattern of the settlehas been exists since the first inhabitant came to this area. By living as permanent residence, those peoplebuild their own villages as Huta. The newly forming Huta could be a main village by process of Horja which is symbolized as a king and a building named Bagas Godang as the mansion of the king and theother building Sopo Godang as public hall meeting and Sopo Eme as the rice barn. Huta village has also alarge yard Alaman Bolak Selangseutang as a place for all village activities which located in front of Bagas Godang (lubis, 1999:VI,82).

The interesting phenomenon of Mandailing settlement is that the pattern setting of the building and itselement form certain unique structure. Their traditional buildings consist of some types and each type hasits physical characteristic with certain ornaments and symbols. Each building and its element in Huta hasunique pattern based on concept of Banua which has been believed since long time ago.

MANDAILING TRADITIONAL ARCHITECTURE

Mandailing traditional architecture as a product of high culture and enriched by symbols like the othertraditional building in Indonesia. Product of Mandailing traditional architecture consist of  Bagas Godang  and Sopo Godang which are equipped with Sopo Eme or  Hopuk. These building spread in Penyabungan District, Kotanopan and Muara Sipongi. These traditional building are the inheritance of kingdoms from Lubis and Nasution clan in Mandailing.  

Bagas Godang is also called village bagas and this is house for the huta’s king or tunggane ni huta or Raja Panusunan as the leader, huta’s regulator, upholder and as the village guardian. Bagas Godang as a main village building in a huta and a clan symbolizes bona bulu which means a custom unity with namora-notoras (honorable leaders), kahanggi (family in same clan), anak boru (family for son-ordaughter-in-law), datu, si baso, ulu balang, parunining-uningan, panortor and Raja Pamusuk as king of the village. 

Bagas Godang also has a function as a place for gathering or meeting and as a place of protection for eachmember of the society who has disturbance from other huta. Closed by Bagas Godang, a Sopo Godang which is used as museum for art instruments like gordang sambilan. Ogung is a place for discussing andconference, place to decide customary, place for visitors and tortor as stage for art performance. 

Bagas Godang and Sopo Godang are also equipped with Sopo Eme or Hopuk whose their function as ricebarn. Sopo Eme and hopuk have a meaning of social prosperity and each member of society who doesn’t have enough food, they could ask help to the king.

In front of Bagas Godang, there is wide flat ground as the yard of Bagas Godang or Alaman Bolak Selangseutang. This yard is a place for traditional ceremony and protection from outside disturbance. Every member who takes cover at Alaman Bolak could not be disturbed, hurted, or hit because that personhas been under protection of the king. The King will bring the justice by discussing with the honor able leaders. Today, this yard also becomes a place for art performance gordang sambilan, monortor, martialart training and other Islamic occasions.

The other facility in a huta is Pancur Paridian or tapian maridi. A hut in rice field called Sopo Saba, andin garden called Sopo Ladang. The king graves are protected by a building called Bale.

BAGAS GODANG

At the beginning, the kampongs had a rule between king and people that to build  Bagas Godang – it isforbidden if its position back of the sun, while people houses usually back of the sun. It is believed thatonly king who can face the sun power and also as the source of life. Beside as intellectual, the king musthave magic and spiritual power.

A matter of fact, only some Bagas Godang that lead to the sunrise or east but the position do not back of sunrise in the east. In some cases, geographically, this is the position of Bagas Godang in Huta. When  Bagas Godang leads to the east like the first belief, it should be put in the west while west is the position of Alaman Bolak. It is impossible to be directed to the north due to the other buildings and also it is not quitewide for Bagas Godang because its big size. In that condition, the most possible is position directed to thesouth or south east or the elements setting are influenced by environment.

Nature and environment character are not the only factor that make the difference of building in Alaman Bolak. In some cases, most of Bagas Godang have the oriented direction to the others houses (ordinary people houses) and houses of king’s relatives (conversely, the houses around Alaman Bolak orient to Bagas Godang). Beside that, the position of Bagas Godang face to the entrance road to the village eventhough indirectly. Everyone who comes to the village can find Alaman Bolak location because theentrance road always directs to the  Alaman Bolak. It is related to the kinship system and social system Dalian Na Tolu that keep custom values by an homage to the king as the founding father of Kampong,leader as well as servant of the people and to the Kahanggi whose privilege as decision maker is moreimportant that the Raja (king) in society life.

SITE VISIT: BAGAS GODANG,NASUTION MARGA (CLAIN) AT PENYABUNGAN DISTRICT

Based on the map of South Tapanuli regency region in particular, are seen as regional locationsspread Rumah Adat. This Rumah Adat in general most are found in the PANYABUNGAN District,KOTANOPAN district, and Sipongi Muara District. Based on Scientific research, total of + 25 buildingsof  Rumah Adat building is still in good condition. Rumah Adat is well preserved and maintained,especially by the heirs and some building get an attention from the local government, because it isconsidered a heritage building and should be preserved.

This is the most famous Bagas Godang in Panyabungan District whichmarga Nasution heirbased on. From the interview,the owner of the building was heir of Mangraja ( Mandailing King ) inPanyabungan District. This Bagas Godang only the one which still in good condition and 80% natively.

FRONT ELEVATION of Bagas Godang,Panyabungan.

SPECIAL ELIMENT ON BAGAS GODANG.

1. Roof Forms

According to the information obtained, form of a roof on Bagas Godang referred to the form dolok silingkung pancucuran, the eaves of the grain using a curved line, which connects to thefour cover ari. Tutup ari is the triangle that is under roof and placed fourth in the roof. Some evensay that the existing roof form is a blend of the boat.

2. Rumah Panggung

Is the mirror and the pride of the past to the present King, that there was The rulers. Function rumah panggung also to avoid wild animals and all the assault from other natural disturbances. Rumah Panggung is a combination or mixing some custom, both still in North Sumatra, the Malay and Minangkabau or Padang. Rumah Panggung is a home that is on theground and very high, be equipped with several complement.

3. Amount of stairs

Nine of the stairs was made from wood. Nine types of ladders were available only on BagasGodang, where only the King who was entitled to have nine stairs on his home. Amount of stairshas a very deep meaning. Only Bagas Godang that have a total of nine steps. Other buildingswhich provided for the royal family has seven steps. Meanwhile buildings for the people (jelata)have five steps. Reference information from Facebook “Arkitektur Mandailing” group ;Edi Nasution says: “according to the elderly that I have interview at Mandailings village, architecture (form) of residential house within each “Huta” (Village), can be identified based on "who the occupants". Sincethere are 3 (three) layers of the society on every Huta, namely:(1) NA-MORA MORA (the nobility);(2) NA-TORAS TORAS (the inteligance/ representative each clan); (3) ALAK NA JAJI (people/persons)because at the each Huta had formerly 9, 7, and 5 stairs. Pursuant to my informants, this condition inMandailings still ongoing during kolonian Dutch and Japanese colonialism. From the "stairs" can alreadyknows who the owner”

4.Spacious courtyard

Spacious courtyard still clear from the stand of the current building. Flat stretch shaped was infront of the building. Courtyard basically function as traditional custom. Courtyrd serves as arefuge. In this case for those who take refuge at Bagas Godang, can’t be disturbed anyone else,because it is in the shelter of the King and entitled to judge simply a Raja.

5. Coloration

Colors on the Bagas Godang Panyabungan TongaTonga is red, white and black. And thecolor is still maintained until now. The colors are often worn by Mandailings government wasvery important, which is a symbol of community and Mandailings King life. Red symbolizes the sunwhite symbolizes the monthblack represents confidentiality (mystical).

o---red symbolizes the sun

0---white symbolizes month

0---black symbolized confidentialiy (mystical)

6. Mandailings Traditional OrnamentsOrnaments on the roof

In Mandailing, various forms of ornaments (decorations) can be found in the traditional cap of Sopo Godang (Peoples Convention) and Bagas Godang (King Big House). In the language of Mandailing, ornaments are called Bolang  that also serves as a symbol or a symbol that has meaningsthat are very profound for society Mandailing. It contains the values, ideas, concepts, norms, rules, lawsand customs provisions that underlie and handle in life. Mandailing Bolang or traditional ornament on Tutup Ari symbol was made of three types of material: (1)  plants, such as bamboo or bona feathers symbolize huta; burangir 3 or aropik symbolizes Raja and Namora Natoras as a place to ask for help; pusuk ni robung the called bindu symbolizes traditional or customary Dalian Natolu or Markoum-Sisolkot (2) an animal, such as centipedes symbolizes the force of law; ulok  symbolizes greatness and glory;parapoti represents income generating activities to support their families; tanduk ni orbo symbolizes aristocracy. (3) equipment of daily life, such as scales and podang symbolizing justice; peck representsaid for the needy; loting symbolize efforts to earn a living, and so forth. Making Bolang on Sopo Godang and Bagas Godang was done by weaving or braiding and someare carved. The material is used as a woven bamboo sheets that have diarit forms and then mounted on thelid ari. Ornaments were mostly colored na rara (red), na lomlom (black) and na bontar (white), which isclosely related to cosmology Mandailing. In this case, na rara symbolizes strength, courage and heroism; na bontar symbolizes purity, honesty and kindness; na lomlom symbolizes magic (supernatural) in theanimistic belief system called Sipelebegu. Here are engraved ornaments found on the lid of the epidermis Bagas Godang and Sopo Godang. Source : Edi Nasution; SOPO PANISION: BOLANG.

CONCLUSION

The placement of each element in Huta is classified based on 3 aspect as well as hierarchy, i.g. (a) Banua cosmology, (b) belief system which related to the river and sun power, (c) nature condition. Physicalobject location is decided according to the sun position. If natural condition did not support, theorientation could be change but it would be the opposite of the direction where the sun rises. In this case, Banua concept application and belief to the river during orientation direction decision in Huta areconsistent, while belief system to the sun power depend on nature condition.

Alaman Bolak has a function as the center of activities, which means it is located in Banua Partonga zone. The position of Alaman Bolak and configuration of the buildings depend on Huta’s status, the existence of Bagas Godang and Sopo Godang, Physically (environment) or non-physically (Banua concept, custom and belief. Alaman Bolak is an important element and a main condition for every Huta which becomes Huta Adat and power state. Alaman Bolak position is decided early than Bagas Godang and Sopo Godang. 

In macro side, the position of Alaman Bolak on Huta is configurated to its function as a center for peopleactivities which is wide enough as well as in the right zone. The proper places as Alaman Bolak locationin huta is (1) jae means downstream area; (2) tonga means middle area of huta and (3) julu meanshead water area. Those places are located in Banua Partonga zone.

The position of Alaman Bolak is a manifestation of older Mandailing people belief which came from theirancestor tenets as (1) Banua conception which is believed as 3 different worlds, i.g. (a) Banua Parginjang or na tua haratan, as upper world where the Almighty Datu Natumompas Tano nagumorga Langit, (b) Banua Partonga or hanjonjongan diha sianganon as middle world where human does the daily activities, and (c) Banua Partoru or honding situmandok  as bottom world for dead people or spirit world; (2) Thebelief to the river as a sacred element and a foundation to decide  Banua kampong zone and the power of the sun which means morning sunrise as a sacred direction.

Alaman Bolak dan Sopo Godang as a center of mores occasion is located in Banua Partonga zone, while Bagas Godang is located in Banua Parginjang zone. The orientation of  Bagas Godang is not the oppositeof the morning sunrise. The grave as a place for dead people is located in Banua Partoru zone, as thesunrise spot and kept away from Banua Tonga as place human and river as sacred place in BanuaParginjang. 

In meso scale, the position of Bagas Godang is located in Banua Parginjang and Sopo Godang in BanuaPartonga. The personification of non- physic belief aspect, placement and configuration of Huta’s elements also consider physical aspects such as nature and environment condition. If the nature conditiondoes not support, it is supposed to be in other zones except Banua Partoru. Thus, nature conditionbecomes a consideration to apply or to personified the non-physic belief aspects into physic aspect. Theexception is in the placement of  Alaman Bolak in Banua Partoru.

Source: Cut Nuraini, “THE CONCEPT OF BANUA” IN MANDAILING ARCHITECTURE ,CIB International Conference  – Local Wisdom in Global Era”, UKDW Yogyakarta, 21--22 Januari 2011.

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